In a previous post I noted some significant problems with one point of Paul Owen's latest attack on the Book of Mormon. The substance of Owen's argument is actually a series of nine parallels that he claims to find between 2 Esdras/4 Ezra 14 and 1 Nephi 13-14. Although he references his parallels, he does not actually quote them.
Sometimes it might be necessary for space constraints or because the passages are so well known to simply list the references but often failure to do so in a journal article or book is a sign that the parallels are not really that parallel.
I have had research notes on these parallels since mid-December last year but have puzzled with how to present them given the limited formatting possible on the internet. I think I have a solution (which will probably flop with those reading this on a smart phone). My comments will be flush with the left margin. Quotations of Paul Owen will be indented once. Quotations of the King James Version of 2 Esdras will be indented twice. Quotations of the Book of Mormon will be indented three times.
Here are Owen's ten points:
Paul Owen sets the following texts as parallel:
1
“1. The background of the theophanic epiphany to Ezra is the destruction of the Bible (the books of the Old Testament) and the necessity of its restoration (2 Esdras 14:21-22; cf. 1 Nephi 13:26, 28).” (Paul Owen, "Theological Apostasy and the Role of Canonical Scripture: A Thematic Analysis of 1 Nephi 13-14," Journal of Book of Mormon Studies (?!) 23 [2014]: 92)
“For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. But if I have found grace before thee, send the Holy Ghost into me, and I shall write all that hath been done in the world since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days may live.” (4 Ezra 14:21-22)“And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away. . . . Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the Lamb of God.” (1 Nephi 13:26–28)
Owen’s argument cannot possibly hold. The Book of Mormon explicitly states that the corruption of the scriptures would occur “after they go forth by the hand of the twelve apostles of the Lamb.” Ezra lived about five centuries earlier.
Furthermore, in the case of 4 Ezra / 2 Esdras the law has been burned. In the Book of Mormon, “they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.” So in the Book of Mormon the scriptures are still in existence whereas in 4 Ezra / 2 Esdras the scriptures are no longer in existence.
Owen has not read the Book of Mormon very carefully.
2
“2. This destruction of scripture has caused God's people to lose their way (2 Esdras 14:22; cf. 1 Nephi 13:27, 29).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“But if I have found grace before thee, send the Holy Ghost into me, and I shall write all that hath been done in the world since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days may live.” (4 Ezra 14:22)
“And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men.
. . .
In 4 Ezra / 2 Esdras Ezra offers to write the scriptures again so that they will exist “that men may find thy path.” According to Nephi, the scriptures still existed but they had been perverted so that “an exceedingly great many do stumble.” The whole question is whether a record of any kind survives. In 4 Ezra / 2 Esdras it has been burned and so does not survive in any form. In Nephi it survives but in a corrupted form.And after these plain and precious things were taken away it goeth forth unto all the nations of the Gentiles; and after it goeth forth unto all the nations of the Gentiles, yea, even across the many waters which thou hast seen with the Gentiles which have gone forth out of captivity, thou seest—because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the Lamb of God—because of these things which are taken away out of the gospel of the Lamb, an exceedingly great many do stumble, yea, insomuch that Satan hath great power over them.” (1 Nephi 13:27, 29)
3
“3. The restoration of scripture will be accomplished by the power of the Holy Spirit (2 Esdras 14:22, 40; cf. 1 Nephi 13:37, 39).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“But if I have found grace before thee, send the Holy Ghost into me, and I shall write all that hath been done in the world since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days may live.” (4 Ezra 14:22)
“And I took it, and drank: and when I had drunk of it, my heart uttered understanding, and wisdom grew in my breast, for my spirit strengthened my memory:” (4 Ezra 14:40)
“And blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb; and whoso shall publish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be. . . .
There are significant differences between these passages. Ezra asks God to “send the Holy Ghost into me.” In response God tells Ezra to drink a potion and “my spirit strengthened my memory.” Ezra’s own spirit, not the Holy Ghost, strengthened his memory to recite the books as he had memorized them. Nephi, on the other hand, notes that “the gift and the power of the Holy Ghost” will be among those “who shall seek to bring forth my Zion.” Nephi sees that his own record will go among the people and that “other books” would come “forth by the power of the Lamb.” For the Book of Mormon, Jesus (the Lamb) and the Holy Ghost are not the same thing.And after it had come forth unto them I beheld other books, which came forth by the power of the Lamb, from the Gentiles unto them, unto the convincing of the Gentiles and the remnant of the seed of my brethren, and also the Jews who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the Lamb are true.” (1 Nephi 13:37, 39)
4
“4. The books that are revealed to and dictated by Ezra are first written down on "writing tablets" (2 Esdras 14:24 NRSV; "box trees" KJV). So also the Book of Mormon ( cf. 1 Nephi 13:23; Mosiah 1:3).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“But look thou prepare thee many box trees, and take with thee Sarea, Dabria, Selemia, Ecanus, and Asiel, these five which are ready to write swiftly;” (4 Ezra 14:24)
“And he said: Behold it proceedeth out of the mouth of a Jew. And I, Nephi, beheld it; and he said unto me: The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the plates of brass, save there are not so many; nevertheless, they contain the covenants of the Lord, which he hath made unto the house of Israel; wherefore, they are of great worth unto the Gentiles.” (1 Nephi 13:23)
So, because the Book of Mormon mentions “plates of brass” Owen would see these as parallel to the writing tablets mentioned in the NRSV version 4 Ezra/2 Esdras. One can make a good case that plates of brass and writing tablets are two very different things (one being permanent and the other temporary). But in this case, Owen cannot really make that argument. The NRSV did not exist in Joseph Smith’s day and so Joseph Smith (or an associate) has somehow read about “box trees” and somehow transmuted them into brass plates. That is even more miraculous than being handed actual plates of gold and thinking of plates of brass. Owen’s argument does not even make any sense.“And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.” (Mosiah 1:3)
5
“5. Ezra (the recipient of the revelation) is to dictate the contents of these books to chosen scribes (2 Esdras 14:24). So also Joseph Smith and the Book of Mormon (cf. 2 Nephi 3:17; 27:9-10).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“But look thou prepare thee many box trees, and take with thee Sarea, Dabria, Selemia, Ecanus, and Asiel, these five which are ready to write swiftly;” (4 Ezra 14:24)
“And the Lord hath said: I will raise up a Moses; and I will give power unto him in a rod; and I will give judgment unto him in writing. Yet I will not loose his tongue, that he shall speak much, for I will not make him mighty in speaking. But I will write unto him my law, by the finger of mine own hand; and I will make a spokesman for him.” (2 Nephi 3:17)
“But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust, and he shall deliver these words unto another;
Owen’s argument here does not work. While Ezra has a number of scribes to write for him, the passages cited from the Book of Mormon never mention scribes. In one of them Moses is provided with a spokesman because he could not speak well. The other has a book being given to a man but no scribe is mentioned. The two book of Mormon passages are connected with known biblical texts (Exodus and Isaiah). They did not develop out of apocryphal literature.But the words which are sealed he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof.” (2 Nephi 27:9–10)
6
“6. Only some of what is revealed to Ezra and written down is to be made public; the rest is reserved for the wise (2 Esdras 14:26, 45-46; cf. 1 Nephi 14:26, 28).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“And when thou hast done, some things shalt thou publish, and some things shalt thou shew secretly to the wise: to morrow this hour shalt thou begin to write.” (4 Ezra 14:26).
“In forty days they wrote two hundred and four books.
And it came to pass, when the forty days were filled, that the Highest spake, saying, The first that thou hast written publish openly, that the worthy and unworthy may read it:
But keep the seventy last, that thou mayest deliver them only to such as be wise among the people:” (4 Ezra 14:44-46)
“And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away. . . .
Ezra writes two hundred four books of which one hundred thirty-four can be published and seventy of which must be kept secret. Ezra is to hold back almost a third and the Book of Mormon says that two-thirds was kept back. The ratios are backwards. But the passage that Owen cites as parallel does not argue that. Nephi sees that the great and abominable church has taken away parts of the gospel. Is Owen trying to argue that God is the great and abominable church?Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the Lamb of God.” (1 Nephi 13:26–28)
7
“7. In order for God's people to have all the wisdom they need, they must have access both to the public and the esoteric texts dictated by Ezra: "For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge" (2 Esdras 14:47; cf. 1 Nephi 13:40-41).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge.” (4 Ezra 14:47)
“And the angel spake unto me, saying: These last records, which thou hast seen among the Gentiles, shall establish the truth of the first, which are of the twelve apostles of the Lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world; and that all men must come unto him, or they cannot be saved.
The antecedent to “them” in the Ezra passage is “the seventy last” scrolls that Ezra may only deliver to the wise. The “last records” that the Book of Mormon refers to are those that God will bring forth in the latter days. While the scrolls that Ezra keeps are only delivered to the wise, the “last records” of the Book of Mormon are given “to all kindreds, tongues, and people.” There could not be a more stark contrast. Owen has misread 4 Ezra / 2 Esdras because God’s people (or at least the common people) have no need to “have access both to the public and the esoteric texts dictated by Ezra.”And they must come according to the words which shall be established by the mouth of the Lamb; and the words of the Lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the Lamb; wherefore they both shall be established in one; for there is one God and one Shepherd over all the earth.” (1 Nephi 13:40–41)
8
“8. The scribes who wrote on the tablets "wrote what was dictated, using characters that they did not know" (2 Esdras 14:42 NRSV; "they wrote the wonderful visions of the night that were told, which they knew not" KJV). So also the Book of Mormon (cf. 1 Nephi 1:2; Mosiah 1:2; Mormon 9:32).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
“The Highest gave understanding unto the five men, and they wrote the wonderful visions of the night that were told, which they knew not: and they sat forty days, and they wrote in the day, and at night they ate bread.” (4 Ezra 14:42)
“Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.” (1 Nephi 1:2)
“And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord.” (Mosiah 1:2)
Once again, Owen’s argument depends more upon the anachronistic NRSV than the KJV. The Book of Mormon passages that Owen cites fail to parallel the desired text in 4 Ezra / 2 Esdras in the KJV. (Was Joseph Smith a time traveler?) The Book of Mormon passages all deal with the language of the text, which is not discussed in the 4 Ezra / 2 Esdras passage as Joseph Smith (or one of his associates) would have known it. One crucial difference is that while Ezra’s scribes might not have known the characters they were using, the Book of Mormon scribes had all learned them the hard way.“And now, behold, we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech.” (Mormon 9:32)
9
“9. There is a repeated emphasis on the mouth of Ezra (2 Esdras 14:38,39, 41; cf. 1 Nephi 13:23,24, 38; 14:23).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 92)
This is a silly argument. Owen teaches (or used to teach) Hebrew. He should recognize this Hebrew idiom (which is also used in other ancient languages).“And the next day, behold, a voice called me, saying, Esdras, open thy mouth, and drink that I give thee to drink. Then opened I my mouth, and, behold, he reached me a full cup, which was full as it were with water, but the colour of it was like fire.” (4 Ezra 14:38-39)
10
“10. What was previously revealed to Moses is now freshly disclosed to Ezra (2 Esdras 14:5-6, 21-22; cf. 1 Nephi 14:24-26, 29).” (Owen, "Theological Apostasy and the Role of Canonical Scripture," 93)
“And told him many wondrous things, and shewed him the secrets of the times, and the end; and commanded him, saying, These words shalt thou declare, and these shalt thou hide.” (4 Ezra 14:5-6)
“For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. But if I have found grace before thee, send the Holy Ghost into me, and I shall write all that hath been done in the world since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days may live.” (4 Ezra 14:21-22)
“And behold, the things which this apostle of the Lamb shall write are many things which thou hast seen; and behold, the remainder shalt thou see. But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them.” (1 Nephi 14:24–25)
Owen does not tell his reader that the antecedent to “him” in 4 Ezra 14:5 is Moses (back in 4 Ezra 14:3). The Book of Mormon refers not to Moses but to John. Nephi refers to an angel, but Ezra never does.“And I bear record that I saw the things which my father saw, and the angel of the Lord did make them known unto me.” (1 Nephi 14:29)
Owen argument works only if one assumes his conclusion, which makes it a circular argument.
Owen realizes that his argument on point four is a little weak:
It should be noted, however, that even if these two features on the list of parallels are removed entirely from consideration, the remaining eight points still constitute a striking cluster of shared characteristics that tend to support a literary dependence on the text of 2 Esdras on the part of the author of 1 Nephi (whoever he was). (Owen, "Theological Apostasy and the Role of Canonical Scripture," 96.)In reality though, none of his parallels are very strong or support a literary dependence of 1 Nephi on 2 Esdras / 4 Ezra.
Something in the editorial process clearly failed here. A good editor or peer reviewer should have been able to tell the difference between scholarship and sleight-of-hand.
